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Thera 1.15: Kunda-Dhana
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(15):Kunda-Dhana Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =15. Kuṇḍa-Dhāna1= In the age of our Exalted One(Buddha), he was reborn at Sāvatthī as a brahmin's child, and called Dhāna.2 Knowing the 20 three Vedas by heart, he when advanced in years heard the Lord(Buddha) preach, and left the world(for monkhood). Now King Pasenadi(Prasenajit) of Kosala becama interested in him and provided him with necessaries, so that he had not to go round for alms. But it was when the great Subhaddā invited the Lord(Buddha) and his company to dine with her, that Kuṇḍa-Dhāna revealed his powers and attainments, as it is written in the Commentary on the Anguttara-Nikāya.3 And it was to the monks that he recited this verse: ---- 15 Pañca chinde pañca jahe pañca cuttari bhāvaye|| Pañcasaŋgātigo bhikkhu oghatiṇṇo' ti vuccatī' ti.|| || ---- 15 Five cut you off; Five leave behind, and Five beyond all cultivate! He who the Fivefold Bond4 transcends - a Monk Flood-crossed is he called. ---- 1 In the Comy. Koṇḍa- Koṇṭha- Kuḍḍa- Kuṇḍa-dhāna. He is mentioned in Majjh. i. 462; Uddāna, ii. 8; Dhammapada Comy., iii. 52-58. 2 The Comy. deals at some length with the legend of this Monk's antecedents, the immediate object of which ia to explain how Dhāna won the nickname of Kuṇḍa or Koṇḍa, a word which by the context would eeem to mean 'gallant.' In a previous birth he appears as the victim of a fairy's practical joke, and the blame he attaches to an innocent fellow-monk in consequence is a karma, which pursues him in this life, causing him mortification. As the legend throws no light on the verse, it is not given here, nor is the account of his prior rank in receiving food-tickets (see Ang., i. 24), and for the same reason. The verse might, in fact, have been spoken by any learned Thera (cf. CCXLII., verse 633). Subhaddā is presumably the daughter of Anāthapiṇḍika, living at Sāketa (Milinda, ii. 308). The way to her (from Sāvatthī) is described as being far: in Majjh., i. 149, as seven express coaching stages. 3 I.e., on the Etad-agga-Vagga (Ang., i. 28 f.), in which the Thera's success is recorded. It is noticeable that, in citing this Commentary, Dhammapāla does not quote it as Buddhaghosa's Manorathapūraṇī. 4 According to the Commentary, the first of these four pentads is the group of the five lower Fetters (Bud. Psy., ĪĪ 1113-1134; Rhys Davids, American Lectures, p. 141 ff.). The second pentad is the remaining five Fetters, the liberation from the ten involving deliverance from rebirth. The third refers to the five moral powers or faculties (Bud. Psy., ĪĪ 305-311), and the fourth to the bonds of passion, hate, stupidity, pride, and opinion (Vibhanga, p. 877). The verse occurs in Dhammapada, v. 370, and Saɱyutta Nik., i. 8, and below, 633, where this comment is repeated. The verse is a good example of the kind of holy riddle in which these Elders (like others nearer home) took special delight. (Cf. LXIV.) ---- 1.2-515 Commentary on the stanza of =Kuṇ̄dadhāna Thera= The stanza starting with Pañca chinde pañca jahe, constitutes that of the venerable Thera Kuṇ̄dadhāna. What is the origin? It is said that he sprang up in a family home, in the city of Haṃsavatī, at the time of the Glorius One Padumuttara and on having come of age (vayapatto) he approached the Blessed One as aforesaid. As he kept listening to the (teaching of) truth (dhamma) he saw a bhikkhu(monk) being placed at the foremost position of those who collected the first (alms-food offered by) lot (salāka) by the Master, he aspired for that ranking position (ṭhānantara) and conducted himself (vicari) by doing merit, commensurate with that aspiration of his. One day he offered a big bunch of banana similar in colour to tawny red arsenic powder (manosilācuṇṇapiñjara) to the seated Blessed One Padumuttara who had arisen from his cessation trance (nirodhasamāpatti). The Blessed One accepted it and enjoyed it. On account of that act of merit, he wielded divine soverignty among the devas for eleven times. For twentyfour occasions he became a world king. Having done meritorious deeds repeatedly in this manner, he now and then wandered about his rounds of repeated rebirths among divine and human-beings and was reborn as a terrestrial deva at the time of Buddha Kassapa. To long-living Buddhas, namely, there was no sabbath (uposatha) observance every half-month likewise, indeed, to the Blessed One Vipassī there was sabbath observance (uposatha) once in every six years. The Dasabala kassapa, however, propounded the rules of discipline (pātimokkha) once in every six months. At the time of the propounding of pātimokkha by Him, two companion bhikkhus(monks), who lived in a foreign country (disa) went to Him saying to themselves: “We shall perform sabbath duties (uposatha). This terrestrial deva thought thus: - “Fond love between these two bhikkhus(monks) is exceedingly firm; how is it, indeed? Would there be any split or not should there be any cause of disunioun?” Having thought so, that divinity would go but not far from them seeking an opportunity for (causing disunion) of the two. Then one of the two handed over his bowl and robe to his companion went to a spot where water was available for the purpose of easing his body, had his hands and feet washed and went out of the vicinity of a bush. The terrestrial divinity made himself become a lady of most excellent beauty, behind that Thera, and pretended as if having shaken the hair of the head combining the same for arrangement, wiping clean soft soil from his back, arranging and wearing his lower garment, following the foot-steps of the Thera and coming out of the bush. The companion Thera who kept himself standing at a certain corner, as soon as he saw that matter, became displeased, thought to himself: “Ruined am I now to have such loving affection as to have followed this bhikkhu(monk) for a long priod of time; if only I were to have known him to be such a sort, I would not have any intimacy together with this one for so long a time and said to his friend who was still coming towards him thus; “Friend! Come! Here is your bowl and robe; I do not go on the same journey along with such an evil individual as yourself.” On having heard that remark, it became as if the heart of that conscientious (lajji) bhikkhu(monk) was seized and pierced by a sharp spear. Therafter, (the accused) said to him (the complainant) “Friend! Why, namely, do you say this? I do not remember having transgressed so slight an offence as to the extent of a minor disciplinary category of dukkata throughout such a long time; you, however, now allege that I am a ‘pāpa (an evil one)’; What have you seen?” The reply was: “What is the use of having seen any other matter? Why have you come out having been together with such a sort of lady as was well dressed and decorated at a single spot?” The (accused) Thera replied: “Friend! This is not mine; I do not see such sort of lady.” Although when told to him up to the third time, the other Thera did not believe (his friend’s) words but holding even the matter seen by himself as actual certainty did not go the same journey together with that Thera and went to the presence of the Master by another road. The other bhukkhu also went but to the presence to the Master, by another road. Thereafter, at the time of entering the uposatha hall of the congregation of bhikkhus(monks) that monk recognised (his old friend) that bhikkhu(monk) in the hall of recital of pātimokkha, said to himself: “In this hall of uposatha such a one as evil bhikkhu(monk) is present; I shall not perform uposatha along with that monk,” left the hall and stood outside. Thereupon the terrestrial divinity said to himself: “Grave act had been done by me,” went to the presence of the monk thus standing outside in the guise of an aged devotee and asked thus; “Venerable Sir! Why has my lord stood in this place?” The Thera replied that he remained standing there saying to him “O devotee! One evil bhikkhu(monk) had entered this uposatha hall, I do not perform sabbath together with him.” The devotee said: “Venerable Sir! Please do not take thus; this bhikkhu(monk) is of all-round pure moral precept; the lady, namely, seen by you is I; that deed was done by me who had seen you in order to find out the possibility of your split or not saying to myself: “Is the fond love of these two Theras firm, indeed, or not?” The Thera asked: “Who, however, are you? O good man!” the devotee replied: “Venerable Sir! I am a terrestrial deity.” The young deity, so saying, did no longer stay on in his divine power, free himself down at the feet of the Thera begged the pardon of the Thera saying thus: “Venerable Sir! Please pardon me; the other Thera is not in the know of this mischief (dosa) of mine; kindly perform the uposatha.” Having said so, the deity made the Thera enter the uposatha hall. That Thera then performed uposatha duties at one and the same place; by way of friendly association, however, the two Theras were never again together at one and the same spot. The deed of this Thera was not spoken of; the questioned Thera, however, doing off and on the development of spiritual insight (vipassanā) attained Arahantship. Consequent upon that act, the terrestrial deity, did not get released from danger of purgatory (apāya) for an interegnum of Buddha (ekaṃ buddhantaraṃ). If, however, he came over to human existence at any time, whatever fault was done by any other person that fault fell but on him. He was reborn in a brahmin family in Sāvatthi at the time of our Glorious Buddha. They gave him the name “Dhānamāṇava (the youth Dhāna).” On having come of age, he studied the three vedas and at the time of old age he listened to the teaching of dhamma by the Master, gained pious faith (saddhā) and became a monk. Beginning from the day of his ordination (upasampadā) a lady well-dressed and decorated, as and when he entered the village, did the same but along with him; as he went out she also did the same. Even when he entered the monastery she went along; when standing also she stood; thus, she appeared permanently persuing him. The Thera did not see her. As a consequence of his former deed, however, she stood visible (upaṭṭhāti). As they offered rice-gruel and alms-meal in the village, women jeered at the Thera thus:– “ Venerable Sir! This one ladle-ful of rice-gruel is for you; the other one is for this lady-associate of ours.” There was vast vexation on the part of the Thera. On having reached the monastery also, novices as well as young monks surrounded him and made mockery to him: “Dhāna has become crooked (koṇ̄da).” Thereupon, but by that circumstance his name came to be current as Kuṇ̄dadhāna Thera. He rose up and stood up himself and not being able to bear their making fun of him, became seized by madness and said thus; “You are crooked (koṇ̄dā); your spiritual preceptor is crooked (koṇ̄do); your teacher is crooked.” Thereupon they informed the Master about him thus:– “Venerable Sir! Kuṇ̄dadhāna spoke harsh word thus, together with young novices.” The Master sent for him and asked thus:– “O Dhāna! Is it true, as alleged, that you spoke abusive word together with novices?” When his reply was made in the affirmative, the Master asked him the reason why he did so. He replied thus:– “Venerable Sir! I said so as I became unable to bear the constant vexation.” Buddha admonished him saying: “You had not been able up to date to digest (jīrāpetuṃ) the deed done by you formerly; “O bhikkhu! Do not again say similar abusive language” and uttered the following (two) stanzas:– “Do not speak abusive word to any body; those who are spoken to would speak that back to you. Miserable (dukkhā) indeed, are angry speeches; acts of retaliation would pervade you. If you do not stir yourself, like unto a destroyed (upahata) bronze vessel (kaṃsa), as such you have attained peace (nibbāna); quarrel does not exist for you.” People spoke to king Kosala also about this state of wandering about of the Thera, however, together with a woman. The king despatched his men ordering them thus; “My men! Go and make your investigation;” he himself went to the Thera’s dwelling place with but meagre royal retinue and stood on one end keeping his watch. At that moment the Thera was seated doing his needle work; that lady also made herself visible as if she was standing at a spot not far away from the Thera. The king, on having seen her went to the spot where she kept standing to find out: “Is there this cause?” When the king came to her, she became as if she had entered the residential leaf-hut of the Thera. The King also but together with her entered the self-same leaf-hut and looking about everywhere, he did not see (anything), made his (own) impression; “This one is not a woman; it is one consequence of Thera’s deed,” first of all, he did not pay his homage to the Thera although his going was close to the Thera and when he had come to know that the allegation against the Thera was not true, he came back, paid his homage to the Thera sat himself down on one side and asked thus:– “Venerable Sir! Have you no difficulty with getting your alms-food?” The Thera replied: “O great king! It is proper.” The king placed at the Thera’s disposal his constant catering of alms-food with these words:– “Venerable Sir! I understand what my lord said to me; who, namely, will become pleased with you wandering about together with such an all-round depravity (kilesa) as this? Beginning from now there is no business of your going anywhere also; I shall attend upon you with the four ecclesiastical essentials (paccaya); please do not be negligent in your wise (yoniso) minfulness (manasikāra).” The Thera, having gained royal support became one-pointed in mind due to his agreeable alms-food (bhojanasappāya), developed spiritual insight (vipassanā) and attained Arahantship. From that time onwards that woman disppeared. At that time, in the city of Ugga (the queen) Mahāsubhaddā, living in the family of heretics, became a vegetarian, an abstainer of smell of raw-flesh (āmagandha) over her self-determined observance of pure moral precepts (uposathaṃ adhiṭṭhāya) with the idea: “May the Master sympathise with me,” stood on the floor of the upper storey of her palace made her assertion of truth (saccakiriya) thus:– “May these flowers remain forming themselves into a canopy above Dasabala instead of standing inside (this palace): by means of this indication, may the Dasabala, together with five hundred bhikkhus(monks) take my alms-food tomorrow,” and she had her eight fist-fuls of jasmine flowers released from her hand. The flowers flew away (gantvā) and stood having become a canopy above the Master on the occasion of teaching the dhamma. On having seen that canopy of jasmine flowers the Master but mentally gave His consent (adhivāsetvā) to the alms-meal (invitation) of Subhaddā and on the next day at sun-rise, said to Ānanda thus:– “O Ānanda! We shall go far today on our begging round; do not include common disciples (puthujjana); give lot (salāka) to the holy ones (ariya) only.” The Thera informed the bhikkhus(monks) thus:– “Friends! Today the Master is going to a far distance on His begging round; let not puthujjanas participate; Let but the holy ones (ariya) receive the lot (salāka).” The Thera Kuṇ̄dadhāna stretched out his hand but first saying: “Friend! Bring the lot (salāka)” Ānanda provoked his thought (vitakka) thus:– “The Master did not let me give lot (salāka) to bhikkhus(monks) like him, He let me give it but to ariyas” went and informed the Master (about it). The Master said thus:– “You give the lot to one who asked you to bring the same.” The Thera thought over thus:– “Should it not be proper to deliver the lot to Kuṇ̄dadhāna, then, the Master would have made his prohibition; there must be reason in this matter.” He directed (abhinīhari) his going thus: “I shall give the lot to Kuṇ̄dddhāna.” Even before his coming, Kuṇ̄dadhāna entered upon the fourth Jhāna based upon (his own) super-knowldege (abhiññā) stood in the sky by means of (his) magical powers, stretched out his hand saying; “Friend Ānanda! Bring (it) please; the Master knows me; the Master does not prohibit the first taking of lot (salāka) by a bhikkhu(monk) similar to me,” and caught hold of the lot. The Master made an anecdote of it and placed that Thera at the foremost position of those who collect the lot (salāka) first, in this dispensation. Since this Thera, having gained royal support, became mentally well-composed due to his getting beneficial nourishment and doing the deed of developing spiritual insight (vipassanā) came to be possessed of six sorts of higher-knowledge as he was endowed with such sufficing qualification (upanissaya) as would become an Arahant. Therefore, it has been said in the Apadāna:– “I attended upon the most excellent Buddha, the self-made (sayambhū) top- most personage in His seven-days stay in seclusion (paṭisallīna), pious- mindedly and good-heartedly. On having come to know the time when the great sage Padumuttara had risen up, I collected a big bunch of bananas and approached Him. The omniscient Blessed One, the leader of the world accepted (my offering) and the Great Sage fully enjoyed (the same) in order to make my mind pleasingly- pious. The self-awakened Buddha, the unsurpassed caravan-leader, after his meal, sat down on his own seat and uttered these stanzas. Let those appeased (samitāro) ogres who are in this hill and who were and who will be in the forest (araññe bhūtabhayāni) listen to my word. Whoever attended upon Buddha resembling the mane lion, king of beasts, about him I shall announce; when I am speaking, listen to me. He will become a divine king eleven times; for twenty four times he will become world- king. A hundred thousand aeons (kappa) hence, he will become the Master in the world, known by His clan name Gotama born of Okkāka family. Having abused monks of good noral and free of cankers (āsava) he will get a bad name consequent upon his evil deed. He will become a disciple, known by the name of Kuṇ̄dadhāna, the heir in His dhamma, His bosom-son, created by dhamma. Ever indulging in seclusion I was a man of meditation (jhāyī) and took delight in jhāna. Having satisfied the Master I lived free from canker. Surrounded by disciples and followed by the congregation of bhikkhus(monks), the Conqueror sat Himself down in the midst of the clergy of monks and made (His disciples) collect the lot (salāka). I made my robe rest on one shoulder (ekaṃsaṃ), paid my homage to the leader of the world, I collected it first in front of the (most) excellent of speakers. On account of that act (of mine) the Blessed One, the quaker of ten thousand (mass of earth), seated amidst the clergy of bhikkhus(monks), placed me in the foremost position. My exertion (could be compared to) yoked oxen specially carrying me to the secure abode far away from fetters (yogakkhema); I (now) bear my ultimate body in the dis- pensation of the self-awakened Buddha. My depravity had been burnt; … the instruction (sāsana) of Buddha had been carried out. In spite of having happened in this manner, the bhikkhus(monks) of the common category (puthujjana), not knowing the qualities of this Thera, on the latter’s taking then the lot first of all, invariable thought thus:– “How, indeed, is this?” For the purpose of dispelling their doubt, the Thera went up into the sky, showed his striking magical powers and uttered a stanza starting with “Pañca chinde,” making manifest his Arahantship by means of the indication of his achievement of the same. 15. There, pañca chinde is to be construed as a man should cut off and abandon by means of the sword of three lower paths (magga) the five hither-shore portion of fetters (saṃyojana) which made men spring up and to be born in purgatory, as if he would cut off the ropes fastening his feet. Pañca jahe means:– a man should discard or cut off by means of the path of Arahantship the five thither-shore portion (uddhambhāgiya) of fetters (saṃyojana) which are conducive towards springing up (upapatti) in the upper world of divine-beings as if he would cut off the ropes bound round his neck; thus, is the meaning. Pañcacuttari bhāvaye means:– with the abandonment of those self-same thither-shore portion of fetters a man should increase by way of achieving the foremost path develop beyond (upari) the stage of achieving the path of Non-returner (anāgāmi) developing further on (uttari) such five faculties (indriya) as faith (saddhā) and so on. Pañcasaṇgātigo is to be construed thus: - Having become thus, however, he happened to be one who had overcome (atigo) the five attachments (saṇga) by having gone beyond and forsaken such five forms of attachment as lust (rāga) hatred (dosa), delusion (moha), pride (māna), heresy (diṭṭhi). bhikkhu(monk) oghatiṇṇo ti vuccati means:– he is said to be a bhikkhu(monk) in a state of broken-down depravity (kilesa) in every manner as well as one who stood in nibbān which formed the further shore of the sea of such floods as sensual pleasures (kāma), axistences (bhava), heresies (diṭṭhi) and ignorance (avijjā) after having crossed over; thus, is the meaning. The Commentary on the stanza of the Thera Kuṇ̄dadhāna is complete. ***oOo*** ----